Guess that this all below is a part ot the Kunje Gyalpo but anyway what is allready there very good to read and easy like all Dzogchen texts to understand

It is the dialogue between Sattvavajra and Samantabadhra

Bon appetit and best wishes for our Dzogchen practiceKalden Yungdrung

1. On The View

Understand well, Sattvavajra! In terms of the source, the root of all phenomena, there is no such thing as an observer and an object to observe. Whoever understands the essence without deeming it the object of the view understands my nature.

Listen! All phenomena of existence, without exception, abide in the supreme source in a condition of birthlessness. Let those who want to understand this fundamental meaning understand my nature!

Were I not to teach this definitive teaching, any posterity of the supreme source, which is the forebear of all the enlightened ones, would be interrupted, and everybody would continueto transmigrate.

Listen! Thus, Sattvavajra, overcome any idea of having or not having a view. As having a view means covering the true meaning with concepts, do not base your understanding on this view of cause and effect!

In this atiyoga vehicle in which nothing is confirmed, trying to observe and to examine [the true nature] amounts to interrupting perception of it. Thus, understand this: the true nature of the source, the unaltered essence, cannot be perceived by basing oneself on a view.

Listen! I, the supreme source, pure and Total consciousness, am the mirror in which all phenomena are reflected. Although lacking self-nature, everything manifests clearly; withoutneed for a view, this nature shines clear. Understanding that this essential unborn condition is not an object to observe dualistically is this great understanding!

2. On Commitment [Samaya]

The teachers of the three dimensions, my emanations, teaching on the basis of the diverse capacities of disciples, convey the understanding that this source is something to maintain bycommitment.

Some understand that they have to keep their vows and discipline pure, others observe the Vidyadhara vows, while others base themselves on the numerous fundamental and secondary rules. But however deep their scrutiny, they do not achieve true understanding.

The commitment of supreme source is beyond any dualism of keeping or not keeping. Whoever understands this meaning of "beyond keeping or not keeping" understands this commitment as such.

Listen! I, the supreme source, teacher of teachers, am the equality of all phenomena in pure and total consciousness which is the root. Thus, I am the fundamental essence of all commitments. Understand this: I am beyond any dualism of keeping and not keeping!

Listen! Like the unborn sky, any commitment of the view of the supreme source transcends all limits: whoever understands this well understands this commitment of supreme source.

Listen! As the single root of all phenomena is consciousness, the single root of this commitment is not something to keep: this means having understood one's unborn mind.

Through [the four points of] absence, omnipresence, singleness, and self-perfection all commitments are transcended.The commitments of the supreme source refer to understanding the unborn state.

According to whether or not one understands that this fundamental essence is not some thing to protect, and on the basis of the subdivision in [the teachings of] the "provisional meaning"and of the "definitive meaning" the necessity or lack of necessity of a commitment to keep is taught.

Listen! As in this way one understands that there is no commitment to keep this understanding equals the state of Buddhas of the three times. Practitioners without this understanding arereally in contradiction with this essence of their mind. Those who observe the commitment of the teachers of the three dimensions instead of keeping this commitment will find it difficult to encounter this true meaning for hundreds of thousands of kalpas.

Thus, as you have received this teaching, understand that there is no commitment to keep!The chapter on the commitment which need not be kept,

3. On the Capacity for Spiritual Action

Sattvavajra, understand well! The teachers of the three dimensions, emanated from this nature, take the most appropriate form for their disciples and give them to understand this: in order to realize the goal, it is necessary to engage in mudras; of the voice, to recite of mantras; of the mind, to visualize the radiation and reabsorption [of light]. They do not understand this: one can attain self-realization leaving free the three doors of body, voice, and mind.

Listen! Any capacity for spiritual action is not something to seek by means of action.

Listen! Any capacity for spiritual action is not something which has to be sought. As benefit for oneself is already spontaneously perfect, here is no need for action. As benefit for others is the equality of this ultimate dimension, it does not need to be sought. Understand this well!

Listen! As all is already accomplished in pure and total consciousness, within it is no need whatsoever to act. Who could ever ascribe the definition of "acting" or "not acting" to thevery essence of enlightenment, which is uncreated and beyond action?

Listen! In order to obtain any capacity for spiritual action, there is no need to form mudras with the body, to recite mantras with the voice, or to visualize radiation and re-absorbtionwith the mind. The enlightenment of all Buddhas of any past, present, and future depends solely upon understanding the true nature of spiritual capacity: non-action. As [the enlightenment of] Buddhas of any three times is based on understanding, you too,Sattvavajra, [should] understand well these words!

Listen! The teachers of the three dimensions teach those attracted by the multiplicity of the characteristics of concepts the teachings on actions for pacifying, increasing, conquering, and wrathfully eliminating on the basis of the variety of their disciples' concepts.

Listen! I, the source, the supreme teacher, teach this: all actions are the path of concepts. Understanding the true meaning of spiritual action which transcends action, all beings canbecome this supreme source.

[61. The chapter on understanding the nature of the 3 doors beyond action and seeking,

4. On the Mandala

Understand, Sattvavajra! The teachers of the 3 dimensions, my emanations, teach disciples attracted by the multiplicity of characteristics the need to visualize the mandala and the ganacakra. Those who follow the path of the 3 dimensions seek to gain understanding by means of the multiplicity of characteristics, and for hundreds and thousands of kalpas these do not understand that there is no mandala to visualize.

This is my mandala: the mandala which arises from oneself is already perfect because everything is complete in its essence and is beyond any possibility of growth or diminution.Without needing to visualize it, instantaneously it is the perfect mandala.

Listen! [This is the meaning of the word mandala, in Tibetan - khyil khor -]: khyil or "center" denotes true essence; khor or "circumference" means this essence possesses the bliss ofsamsara and nirvana in its entirety. This is the essence and root of all mandalas; all mandalas are contained in it.

Listen! The mandala of supreme source is the mandala in which all is perfected in essence. Whoever understands this perfection is expert in the meaning of "there is no mandala tovisualize."

Listen! With the unborn mandala of pure and Total consciousness, I, the supreme source, teacher of teachers, without coming and going, fill the whole universe. Only through knowledge does one accede to the unborn.

Listen! Whether or not the mandala of the five wisdoms manifests depends on knowledge or ignorance. Thus, there exist the distinct notions of having or not having to visualize. However, when one has supreme understanding, this distinction no longer exists. So without tarrying over words Sattvavajra, understand the meaning well! Whoever understands immediately abides in the state of the supreme source. [R.: I think these at the end of a paragraph mean that somehow the original script continued, but was not legible. (?) They're in the book though...so here we got 'em! ]

Listen! Just as I taught you that the five passions are pure and total consciousness that was never born, you too Sattvavajra, teach thus to your disciples on the basis of your ownunderstanding!

[62. The chapter on understanding that the mandala is not to be created by visualization,

5. On Initiation

Sattvavajra, understand well! I am the teacher supreme source, and the teachers of the 3 dimensions which are my emanations teach that there are methods of conferring initiation. Attached to the path of concepts, they do not see my nature.

Listen! I am the teacher supreme source, and as my nature creates all and pervades all, I have no other aim. Understand thus that I am beyond conferring or not conferring [an initiation].

The various types and levels of initiations are taught to individuals attracted by the variety of characteristics. To those abiding in the meaning of the unaltered state, I teach the natural condition beyond conferral that there is no need to receive initiation!

Listen! As the nature of the supreme source pervades all, teach those practitioners who recognize and understand what it means to abide in the natural condition beyond conferral that there is no need to receive initiation!

Listen! I, the supreme source, teacher of teachers, understand and teach that it is not necessary to receive an initiation. Once one has obtained the power of one's pure unborn mind, there is no longer any need for the effort of the initiation of the 10 natures. One no longer places one's hopes in initiation into mantras and mudras and is no longer attached to initiation intosacred symbols and objects.

Recognizing the purity of one's mind, one no longerdistinguishes between planets, constellations, and particularastrological conjunctions.

Listen! My way of understanding is not shared by the teachers of the three dimensions, consequently, the true meaning of the ten natures is hindered. Thus, my nature is not understood.

Listen! I, the supreme source, teacher of teachers, teach the teachers of the 3 dimensions, my first disciples, the unaltered, authentic, and natural condition. There is no need to rely on a wordly "deity" to visualize or to depend on ganacakras or on initiation. As all is perfected in the power of pure unborn presence, leaving it as it is without seeking anything, all goalsare spontaneoiusly realized.

Listen! I am the teacher supreme source, and the teachers of the three dimensions are created by me. What they teach is also created by me: however I have no need to create myself!

Listen! Whoever understands the nature of the source in this way recognizes that it is the nature of all: thus understand my nature and do not depend any longer on initiations based onattachment to conceptual characteristics!

[63. The chapter on the power of understanding the self-arising state,

6. On the Path

Listen! The nature of the supreme source, teacher of teachers, abides in the single condition of the unborn. However, as it is difficult to realize the meaning of the "unborn", in order to leadtheir followers on satisfactory paths, the teachers of the 3 dimensions, my first disciples, teach that it is necessary to tread gradual paths. Thus, to lead those of lesser capacity towards the true meaning, they transmit provisional teachings.

Listen! [They teach that] by following the gradual paths of accumulation, of application, of seeing, of meditation, and of the final attainment it is possible to realize the fruit after hundreds of kalpas, within seven lives, within three lives, etc. However in this manner they do not enable people to understand my path.

Listen! I will explain to you the path of the supreme source. As the true nature is unborn, I transcend the limiting definition of taking up or not taking up [a path]: thus there is noneed to tread a gradual path. The 5 paths are conditioned by concepts. However, as I transcend the objects of concepts, I cannot be reached by following a conceptual path.

Listen! My path has no stages and is always equal in this immense shpere of the unborn: understanding this single nature, one discovers the futility of treading a gradual path.

Listen! In order to attain me, teacher of teachers, the supreme source, there are no stages related to a gradual path. Self-arising wisdom is instantly perfect: leaving the natural condition as it is, one finds oneself at the goal without having ever having started the journey!

Thus Sattvavajra, do not pursue me in a gradual manner!

Listen! I am boundless like the sky. Just as trying to reach the bounds of space means troubling oneself to no avail, there is no disease worse than that of those who seek to realize my nature by following a gradual path! So you too Sattvavajra, teach my nature to your disciples. Thus they too will undertsnad that all is my nature, and they will no longer remain attached to the paths with worldly characteristica and will no longer get involved in discussions based one words. Abiding calmly in the unaltered state, they will reach the other shore, and they will meet the path of the universal essence!

The universal path of the supreme source has never been altered and cannot be trodden in a gradual manner: those who follow it in a gradual manner do not understand the real meaning of enlightenment and will never realize my nature. Understand thus the real meaning of "no path to tread."

[64. The chapter on understanding that there is no path to tread,

7. On the Levels of Realization

Sattvavajra, understand well! The teaching of the supreme source, teacher of teachers, whereby there is no need to train oneself in order to progress through the various levels, is not appropriate to all and is difficult to grasp.

Listen! In order to enable those of lesser capacity, attracted by the multiplicity of concepts, to progress, the teachers of the three dimensions, my emanations, teach the ten and the 6levels. What they teach, their disciples understand. However, all of this pertains only to to sphere of concepts.

Listen! These are the six levels: total light, Vajra holder, Vajradhara, dense array, lotus-endowed, level of Vajrasattva. They are taught to practitioners following a gradualpath according to the type of contemplation and deity.

Listen! This is the level of the teacher supreme source. As all the phenomena of existence are one single thing in the ultimate dimension of the unborn, there is no distinction between the various levels of realization. Understand that there is only one level!

If one is not on my level, the diverse levels of understanding that can be attained are merely projections of personal concepts and do not allow one to meet me, the source.

Listen! The nature of the level of the supreme source is the spontaneous perfection of pure presence, never altered or improved through progress. Even training to progress, one would not meet the true meaning, whereas understanding the true nature brings instantaneous self-perfection.

Listen! As, notwithstanding its having no origin, the level of the single vehicle of pure and total consciousness, the source, is all pervading, seeking to achieve understanding by following a gradual path is like trying to reach the bounds of space. If instead one leaves the natural condition as it is, without following a gradual path, one self-liberates.

Listen! I, the supreme source, teacher of teachers, manifest as the essence of the levels of realization, thus in me there are no higher or lower levels. Understand the meaning of mylevel!

Even though I manifest clearly in front of everybody, the disciples of the three dimensions [try to] understand me [enclosing me] in concepts. However, the state of the supremesource is so deep that, however much they scrutinize it, they do not see it.

Listen! The teachers of the 3 dimensions, my First disciples, transmit teachings which are suitable to diverse dispositions: for each vehicle of the Body, Voice, and Mind they teach a level of realization, a path, and a fruit. But until my level is understood, the diverse levels do not enable one to discover the fundamental path. Thus the nature of mind is the universal vehicle, the level of pure and total consciousness.

Understand this fundamental level that I am teaching you!

When you recognize that this true nature of realization does not depend on progress, you will finally abide on the level of pure and total consciousness, the source![65. The chapter on understanding that there is no progressing through the levels of realization,

8. On Condct

Listen! I am the teacher supreme source. Among the teachers of the three dimensions emanated from me, some understand that it is necessary to behave by accumulating virtues and eliminating negative deeds; others, that one should accept the pure and reject theimpure; still others, that one can employ both pure and impure.

However, in this way, these do not understand the menaing of transcending [the constraint of] behaving or not behaving in a certain manner.

Those who comply with these conducts seek to purify themselves by means of antidotes; consequently, their understanding remains bound to a contrived concept. These do not understand behavior beyond accepting and rejecting.

Listen! This is the behavior of the supreme source. As [all concepts of] virtue and vice, of accepting and rejecting, of pure and impure, of big and small are only one single thing inunborn pure and total consciousness, understand that there is nothing to accept or reject! Understand the state where there is no difference between doing and not doing! Understand what cannot be split into center and border! Understand that the root is unborn pure and total consciousness!

Listen! This is the behavior of the supreme source. Whatever action one does, no conflict [with the true nature] arises: on recognizing that doing and not doing are both the unborn, anyaction one performs remains unborn.

Listen! My behavior, like that of the sky, cannot be limited or measured. Being non-dual, it transcends the limits of being and non-being. Understand this to be the behavior of pure andtotal consciousness, the source!

Understand that these 5 sense objects are the behavior of pure and total consciousness! Understand that the five ornamental causes [the 5 elements] are the behavior of pure andtotal consciousness! Understand that the three worlds and the three existences are the behavior of pure and total consciousness!

I, the forebear of all the Enlightened Ones, have never taught a behavior which ignores the meaning of the unborn!

[66. The chapter on undertsanding that there is no conduct to accept or to reject,

9. On Wisdom

The teachers of the three dimensions, emanated from me, understand that it is necessary to eliminate hinderances in order to realize wisdom. This is what they teach their disciples, and this is what the disciples understand: attached to their own personal goals, these do not become disciples of mine.Listen! I teach my disciples that all the visible and audible phenomena are one single thing in the unborn fundamental condition. Therefore, I do not give rise to the distinction betweenhindering and not hindering, and consequently, I do not teach that wisdom can ever be hindered.

I do not deem the concepts of "hindering or not hindering" dualistic, I do not judge in quantitative terms the true meaning where there is no goal, and do not seek to give rise to theessence by basing myself on cause and effect.

Listen! My teaching does not correspond to what is taught by the teaqchers of the three dimensions. I do not measure the unborn, single condition in order to define any quantity of it's characteristics, I do not judge in terms of consciousness and object, and I do not rely on antidotes. As knowledge and ignorance are one single thing in the ultimate dimension of the unborn, I do not divide what is one by means of dualistic thought. I do not produce judgements, I do not constrain perception within or follow a method of alternation [to abide in the true nature], yet I know everything instantaneously. Understand this Sattvavajra!

Listen! My wisdom cannot be fathomed, and it transcends all numbers. Explaning diverse wisdoms related to specific qualities does not lead to true understanding.

Listen! My wisdom does not involve judgement and it transcends conceptual elaboration. It is supremely serene, without even an infintesimal particle, just like the sky: hence it is called "unborn." Without ever separating from single self-arising wisdom, the diverse forms manifest distinctly in clarity without being altered. Whoever understands and reakizes this [state] is the child of the supreme source. Sattvavajra realize this knowledge of unborn wisdom!

Listen! I am wisdom, the supreme source: I dispel the view of ignorance, I sever all the nets of hinderances, I make the light of wisdom blaze forth.

I am the source, self-arising wisdom. No wisdom exists which does not derive from me, all wisdoms are my manifestation:thus I am called "supreme wisdom." Any who wish to see their passions shine forth as wisdom must understand this teaching of mine!

[The chapter on understanding that knowledge has no hinderances,

10. On Self-perfection

I am the teacher, the supreme source. I am self-perfected and not the object of a quest. I will show you my nature: understand this well!

Listen! I am the teacher, the supreme source. As my nature is difficult to understand, the teachers of the three dimensions, emanated from me, teach that I must be sought throughspecific means. How?

[The sravakas] teach that on entering the path of the four noble truths, it is necessary to strive to renounce the passions and to increase wisdom.Attached to the path [of the 12 links] of interdependence, [the pratyekabuddhas] teach that it is necessary to strive to block the passions and to obtain wisdom.

After having introduced their disciples to the path of the two truths, [the Bodhisattvas] teach that it is necessary to obtain the fruit through striving and training oneself.

On the basis of the effort of dualistic actions, [the followers of kriya] deem realization to be abiding in the manifestaton of the deity.

On the basis of the effort of action and meditation, [the followers of ubhaya] deem the fruit can be obtained by means of accepting and rejecting.

On the basis of effort of the 3 contemplations, [the followers of yoga] believe they can obtain the fruit by means of accepting and rejecting.

On the basis of the effort of meditation entailing the radiation and re-absorbtion [of light], [the followers of mahayoga] believe they can obtain the fruit which transcends accepting andrejecting.

On the basis of the effort of meditation on cause and effect, [the followers of anuyoga] believe they can obtain the fruit of the 3 kayas of Vajrasattva.

Listen! All these results entail quest and effort; however, these do not enable understanding of my nature.

Listen! I, the teacher, the source, pure and Total consciousness, am all-pervading like the sky, therefore I am in contact with everything and benefit everybody: thus here is no need to seek me and to obtain me through effort.

What I have taught you serves to enable you to understand this: here there is nothing to seek or strive for.

Transmit to my disciples this understanding which you have now obtained!

Listen! As I am self-perfected and beyond seeking, I have transmitted this understanding to you. Through it you will come to understand all phenomena in this same way in which Iunderstand these. Then, heartened by awareness as which there is nothing whatever to obtain by effort, you will become the supreme source. Thus wise Sattvavajra, transmit the knowledge "beyond effort" to those who have sacrificed themselves for many kalpas sothese too might abide effortlessly on this level of the unaltered state.

[The chapter on the understanding that self-perfection cannot be the result of a quest,

III. CONCLUSION

Then Sattvavajra spoke to the supreme source, pure and Total consciousness:

You are the supreme source. All phenomena of existence have been created by you, supreme doer. Everything is a manifestation of yours. Yet, in you who are supreme doer, there isno need to act: everything is already accomplished from the beginning.

Marvelous Sattvavajra, Body, Voice, and Mind of all the Victorious Ones! Now that you have taken possession of the secret treasure, you are the supreme lion of speech.

You are the Mind which understands this great secret. You are the Voice which expresses the ocean of secrets. You are the Body endowed with allthese self-perfect qualities. You are the scion of the Victorious Ones.

Like me, the supreme source, be the forbear of all the Victorious Ones! Dispel darkness everywhere! Be the teacher of all yogins! Transmit this further secret teaching, supreme among all secrets, to yogins!

LongchenpaTib., klong chen pa 1308-1363 is also the author of the:Kunje Gyalpo Tantra (Tib., kun-byed rGyal-po 'i rgyud; "The King Who Creates Everything"), a text belonging to the Mind Class (Tib., sems-de) of the Ati Yoga Inner Tantras.

Why do you think Longchenpa wrote the Kunjed Gyalpo Tantra?

/magnus

We are all here to help each other go through this, whatever it is.~Kurt Vonnegut

"To reject practice by saying, 'it is conceptual!' is the path of fools. A tendency of the inexperienced and something to be avoided."- Longchenpa

"Even though you have recognized your essence, if you do not get accustomed to it,You will be carried away by the enemy of thoughts, like a small child in a battle field.So long as you are not free from the limitations of accepting and rejecting,That long will you not recognize the view of the innermost secret heart-essence."

LongchenpaTib., klong chen pa 1308-1363 is also the author of the:Kunje Gyalpo Tantra (Tib., kun-byed rGyal-po 'i rgyud; "The King Who Creates Everything"), a text belonging to the Mind Class (Tib., sems-de) of the Ati Yoga Inner Tantras.

Why do you think Longchenpa wrote the Kunjed Gyalpo Tantra?

/magnus

Hello Magnus,

Thanks for your reply.

Longchenpa did write the Tantra and that is a great work indeed and i know many more very good works / books which deal with Dzogchen.

One reason he wrote this dzogchen explanation, is because like we saw in the text, that he made clear that Dzogchen can only be understood clear by certain persons who do not need the gradual development or left behind them this gradual path.

But this message is also done by all great Dzogchenpas we know and allways misunderstood by those persons who are not ready for Dzogchen and need to follow the gradual path of karma first.

But Longchenpa did write this Dzogchen explanation sure, out of compassion the most important mentality of a Dzogchenpa, Bodhisattva and Tantrist.

The reason why i did place it here is because it is a great Dzogchen text i know, among the other Dzogchen texts i know/ have in my library of our foundation and is finally a symbolic dialogue and must not be literal seen.All Kuntu Zangpo teachings or Dzogchen teachings are great and point out allways the same topics or focus allways to that which is without obtaining, was allways there etc.

Left only to be aware of it and can be done without practice. It can be done everywhere because it is everywhere etc.

What was your reason to ask me about my personal opinion?

Best wishes for our practiceKalden Yungdrung

THOUGH A MAN BE LEARNEDIF HE DOES NOT APPLY HIS KNOWLEDGEHE RESEMBLES THE BLIND MANWHO WITH A LAMP IN THE HAND CANNOT SEE THE ROAD

Pero wrote:Longchenpa did not write the Kunjed Gyalpo, this is one of the root tantras of Semde. He wrote a kind of commentary on the Kunjed Gyalpo though, it's called "The Precious Ship".

Helo Pero,

Sorry that i was mistaken, but i do not know anymore where i got out that wrong based information.I only knew that this came from Garab Dorje and Vimalamitra, so i thought that Longchenpa would also be inside the transmission lineage, but that was a wrong assumption...... Got also the precious ship. But anyway the Tantra Kunjed Gyalpo is anyway a nice text and that is the main motivation from me to place it here, so more important are the contents or the meaning of this Tantra.

Best wishes Kalden Yungdrung

THOUGH A MAN BE LEARNEDIF HE DOES NOT APPLY HIS KNOWLEDGEHE RESEMBLES THE BLIND MANWHO WITH A LAMP IN THE HAND CANNOT SEE THE ROAD